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2
2737-2786

  • Sick, surely, and ill-savoured is the heart that knows not (cannot distinguish) the taste of this and that.
  • دل مگر رنجور باشد بد دهان ** که نداند چاشنی این و آن‏

  • When the heart becomes whole (is healed) of pain and disease, it will recognize the flavour of falsehood and truth.
  • چون شود از رنج و علت دل سلیم ** طعم کذب و راست را باشد علیم‏

  • When Adam's greed for the wheat waxed great, it robbed Adam's heart of health.
  • حرص آدم چون سوی گندم فزود ** از دل آدم سلیمی را ربود

  • Then he gave ear to your lies and enticements: he was befooled and drank the killing poison. 2740
  • پس دروغ و عشوه‏ات را گوش کرد ** غره گشت و زهر قاتل نوش کرد

  • At that moment he knew not scorpion (kazhdum) from wheat (gandum): discernment flies from one that is drunken with vain desire.
  • کژدم از گندم ندانست آن نفس ** می‏پرد تمییز از مست هوس‏

  • The people are drunken with cupidity and desire: hence they are accepting your cheatery.
  • خلق مست آرزویند و هوا ** ز آن پذیرایند دستان ترا

  • Whoever has rid his nature of vain desire has (thereby) made his (spiritual) eye familiar with the secret.
  • هر که خود را از هوا خود باز کرد ** چشم خود را آشنای راز کرد

  • How a cadi complained of the calamity of (holding) the office of cadi, and how his deputy answered him.
  • شکایت قاضی از آفت قضا و جواب گفتن نایب او را

  • They installed a cadi, (and meanwhile) he wept. The deputy said, ‘O cadi, what are you weeping for?
  • قاضیی بنشاندند او می‏گریست ** گفت نایب قاضیا گریه ز چیست‏

  • This is not the time for you to weep and lament: it is the time for you to rejoice and receive felicitations.’ 2745
  • این نه وقت گریه و فریاد تست ** وقت شادی و مبارک باد تست‏

  • ‘Ah,’ said he, ‘how shall a man without insight pronounce judgement—an ignorant man (decide) between two who know?
  • گفت اه چون حکم راند بی‏دلی ** در میان آن دو عالم جاهلی‏

  • Those two adversaries are acquainted with their own case: what should the poor cadi know of those two tangles?
  • آن دو خصم از واقعه‏ی خود واقفند ** قاضی مسکین چه داند ز آن دو بند

  • He is ignorant and unaware of their (real) state: how should he proceed (to give judgment) concerning their lives and property?’
  • جاهل است و غافل است از حالشان ** چون رود در خونشان و مالشان‏

  • He (the deputy) said, ‘The litigants know (the truth of their case) and (nevertheless) are unsound (prejudiced); you are ignorant (of the facts), but you are the luminary of the whole body (of Moslems),
  • گفت خصمان عالمند و علتی ** جاهلی تو لیک شمع ملتی‏

  • Because you have no prejudice to interfere (with your discernment), and that freedom (from prejudice) is light to the eyes; 2750
  • ز انکه تو علت نداری در میان ** آن فراغت هست نور دیده‏گان‏

  • While those two who know are blinded by their self-interest: prejudice has put their knowledge into the grave.
  • و آن دو عالم را غرضشان کور کرد ** علمشان را علت اندر گور کرد

  • Unprejudicedness makes ignorance wise; prejudice makes knowledge perverse and iniquitous.
  • جهل را بی‏علتی عالم کند ** علم را علت کژ و ظالم کند

  • So long as you accept no bribe, you are seeing; when you act covetously, you are blind and enslaved.’
  • تا تو رشوت نستدی بیننده‏ای ** چون طمع کردی ضریر و بنده‏ای‏

  • I have turned my nature away from vain desire: I have not eaten delicious morsels.
  • از هوا من خوی را واکرده‏ام ** لقمه‏های شهوتی کم خورده‏ام‏

  • My heart, which tastes (and distinguishes), has become bright (like a clear mirror): it really knows truth from falsehood. 2755
  • چاشنی گیر دلم شد با فروغ ** راست را داند حقیقت از دروغ‏

  • How Mu‘áwiya—may God be well-pleased with him!— induced Iblís to confess.
  • به اقرار آوردن معاویه ابلیس را

  • Why did you awaken me? You are the enemy of wakefulness, O trickster.
  • تو چرا بیدار کردی مر مرا ** دشمن بیداریی تو ای دغا

  • You are like poppy-seeds: you put every one to sleep. You are like wine: you take away understanding and knowledge.
  • همچو خشخاشی همه خواب آوری ** همچو خمری عقل و دانش را بری‏

  • I have impaled you. Come, tell the truth, I know what is true: do not seek evasions.
  • چار میخت کرده‏ام هین راست گو ** راست را دانم تو حیلتها مجو

  • I expect from every person (only) that of which by nature and disposition he is the owner.
  • من ز هر کس آن طمع دارم که او ** صاحب آن باشد اندر طبع و خو

  • I do not look for any sugar from vinegar; I do not take the catamite for a soldier. 2760
  • من ز سرکه می‏نجویم شکری ** مر مخنث را نگیرم لشکری‏

  • I do not, like (idolatrous) infidels, seek (expect) from an idol that it should be God or even a sign from God.
  • همچو گبران من نجویم از بتی ** کاو بود حق یا خود از حق آیتی‏

  • I do not seek the smell of musk from dung; I do not seek dry bricks in river water.
  • من ز سرگین می‏نجویم بوی مشک ** من در آب جو نجویم خشت خشک‏

  • From Satan, who is other (than good), I do not look for this— that he should awaken me with good (intent).”
  • من ز شیطان این نجویم کاوست غیر ** که مرا بیدار گرداند به خیر

  • How Iblís told truly his hidden thought to Mu‘áwiya—may God be well-pleased with him!
  • راست گفتن ابلیس ضمیر خود را به معاویه‏

  • Iblís spoke many words of deceit and treachery, (but) the Amír hearkened not to him and strove (against him) and showed fortitude.
  • گفت بسیار آن بلیس از مکر و غدر ** میر از او نشنید کرد استیز و صبر

  • (At length), with the bitterest pangs he (Iblís) said: “O such-and-such, know that I awakened you for the purpose 2765
  • از بن دندان بگفتش بهر آن ** کردمت بیدار می‏دان ای فلان‏

  • That you might join the congregation (of Moslems) in praying after the Prophet of high estate.
  • تا رسی اندر جماعت در نماز ** از پی پیغمبر دولت فراز

  • If the time of prayers had passed, this world would have become dark to you and without a gleam of light;
  • گر نماز از وقت رفتی مر ترا ** این جهان تاریک گشتی بی‏ضیا

  • (And then) from disappointment and grief tears would have flowed from your two eyes in the fashion of (water from) water-skins,
  • از غبین و درد رفتی اشکها ** از دو چشم تو مثال مشکها

  • (Because) every one has delight in some act of devotion and consequently cannot bear to miss it (even) for a short while.
  • ذوق دارد هر کسی در طاعتی ** لاجرم نشکیبد از وی ساعتی‏

  • That disappointment and grief would have been (as) a hundred prayers: what is (ritual) prayer in comparison with the (spiritual) glow of humble supplication?” 2770
  • آن غبین و درد بودی صد نماز ** کو نماز و کو فروغ آن نیاز

  • The excellence of the remorse felt by one who was sincere (in his devotion) for having missed the congregational prayers.
  • فضیلت حسرت خوردن آن مخلص بر فوت نماز جماعت‏

  • A certain man was going into the mosque (when) the people were coming out of the mosque.
  • آن یکی می‏رفت در مسجد درون ** مردم از مسجد همی‏آمد برون‏

  • He began to ask (one of them), saying, “What ails the congregation that they are coming out of the mosque (so) soon?”
  • گفت پرسان که جماعت را چه بود ** که ز مسجد می‏برون آیند زود

  • That person said to him, “The Prophet has prayed with the congregation and finished (his) communion.
  • آن یکی گفتش که پیغمبر نماز ** با جماعت کرد و فارغ شد ز راز

  • How art thou going in, O foolish man, when the Prophet has given the blessing?”
  • تو کجا در می‏روی ای مرد خام ** چون که پیغمبر بداده ست السلام‏

  • He cried, “Ah!” and smoke issued from that (burning) sigh: his sigh was giving forth the smell of blood from his heart. 2775
  • گفت آه و دود از آن اه شد برون ** آه او می‏داد از دل بوی خون‏

  • A certain man said, “Give (me) that sigh and may this (ritual) prayer of mine be (bestowed) on thee as a gift!”
  • آن یکی از جمع گفت این آه را ** تو به من ده و آن نماز من ترا

  • He answered, “I give the sigh and accept the prayers.” He (the other) took that sigh with a hundred yearnings (towards God).
  • گفت دادم آه و پذرفتم نماز ** او ستد آن آه را با صد نیاز

  • At night, whilst (he was) asleep, a Voice said to him, “Thou hast bought the Water of Life and salvation.
  • شب به خواب اندر بگفتش هاتفی ** که خریدی آب حیوان و شفا

  • In honour of this choice and this appropriation the prayers of all the people have been accepted.”
  • حرمت این اختیار و این دخول ** شد نماز جمله‏ی خلقان قبول‏

  • Conclusion of the confession made by Iblís to Mu‘áwiya of his deceit.
  • تتمه‏ی اقرار ابلیس به معاویه مکر خود را

  • Then ‘Azázíl said to him, “O noble Amír, I must lay my deceit before (you). 2780
  • پس عزازیلش به گفت ای میر راد ** مکر خود اندر میان باید نهاد

  • If you had missed the prayers, you would then from heartache have uttered sighs and lamentations,
  • گر نمازت فوت می‏شد آن زمان ** می‏زدی از درد دل آه و فغان‏

  • And that regret and that lamentation and that (sorrowful) yearning would have exceeded (in value) two hundred litanies and prayers.
  • آن تاسف و آن فغان و آن نیاز ** در گذشتی از دو صد ذکر و نماز

  • I awakened you in fear lest such a sigh might burn the veil (of formality),
  • من ترا بیدار کردم از نهیب ** تا بسوزاند چنان آهی حجاب‏

  • In order that such a sigh should not be yours; in order that you should not have any way to it.
  • تا چنان آهی نباشد مر ترا ** تا بدان راهی نباشد مر ترا

  • I am envious: from envy I acted thus. I am the enemy: my (proper) work is deceit and malice.” 2785
  • من حسودم از حسد کردم چنین ** من عدویم کار من مکر است و کین‏

  • He (Mu‘áwiya) said, “Now you have told the truth, you are veracious. This (deceit) comes (naturally) from you: to this you are adapted.
  • گفت اکنون راست گفتی صادقی ** از تو این آید تو این را لایقی‏